Imitating the Disbelievers
Hijaab (veil)
At this point, one must realise that in order to cultivate such adherence, it would be of fundamental necessity that we exhaust ourselves in searching for his Sunnats and then to the extent of our ability attempt to practically adopt them into our lives. Furthermore, we should note that it would be the dictates of devotion that those Sunnats which we perceive difficult and are unable to inculcate should be a source of immense grief and distress to us. The divine remuneration for such adherence is absolutely tremendous and beyond our wildest dreams.
It should
be noted at this point that the Sunnah of Nabi (Sallallahu Alaihi Wasallam)
is generally classified into two categories:
1. Sunanul Huda
2. Sunan-uz-Zawaaid
Allama Shaami has defined these categories as follows:
1. SUNANUL HUDA
Those Sunnahs which were connected to the perfection of religious rites
and to which Nabi (Sallallahu Alaihi Wasallam) and
after him the Khulafa-e-Rashideen (Rightly Guided Caliphs) adhered
to meticulously without abstention. They are thus very close to Waajib
(compulsory) and one who is neglectful of these is generally considered
to be a deviate. To leave them out is classified as Makrooh (reprehensible)
and a sin. Examples of this category are: Azaan, Iqaamat
and Salaah with Jamaat (congregation).
2. SUNAN-UZ-ZAWAAID
Those Sunnats which Nabi (Sallallahu Alaihi Wasallam)
so meticulously and unfailingly adhered to that they became considered
to be his habit and daily ritual. He would very rarely leave them out.
The basic difference between this category and the above mentioned one
is that these Sunnats did not deal with the perfection of religious rites
and were not Shi'aar of Deen (distinguishing characteristics
of Islam). It is merely due to this slight difference that abstention
from any of these acts is not referred to as Makrooh.1
Examples of this category are as follows:
The manner of dress of Nabi (Sallallahu Alaihi Wasallam).
The practice of Rasulullah (Sallallahu Alaihi Wasallam)
that he would lengthen his Qiyaam (standing in salaat) and Qu'ood
(sitting in salaat). Likewise, the long qira'at he would recite
in salaat and the lengthy rukoos and sajdas that formed a
distinguishing characteristic of his salah.
At this point, it would be appropriate to mention what is meant by Nafl or Mustahab. Firstly, let us understand that this is a completely seperate category from both the forms of Sunnah mentioned above. The categories of "Mustahab" and "Mandoob" (preferable acts) too are included in this category of Nafl. Some specific or general "daleel" (proof) exists regarding it being a preferred action. However, these acts were not warranted the same unswerving adherence granted to the other acts of Sunnah. It is for this reason that a Nafl act is lesser in status than a "Sunanuz Zawaaid" practise. However, occasionally the word "nafl" is used in a more broader and general sense. In such cases, it even includes the "Sunan Muakkadah" (highly stressed Sunnats which should not be omitted). An example of this (where "nafl" includes "Sunnah") is the Subheadings in books of Fiqh such as; "The chapter of Witr and Nafl". Consequently, the author even mentions the Sunan-e-Mu'akkadah in this chapter.
A WORD OF CAUTION:
Let us be warned however, that the above mentioned conclusion pertains
to such forms of dressing wherein no direct injunction of adherence or
abstinence has been mentioned. However, in those matters wherein one finds
clear prohibition in the Shariah, it would be necessary to abstain
therefrom. In these matters, the logic of an individual plays no importance.
Example of these are us follows:
It is Haram to allow one's pants or Kurta or Lungi to hang below the ankles due to the fact that Nabi (Sallallahu AlaihiWasallam) clearly prohibited this. It is not permissible for men to wear clothes of silk. Likewise, the clothes of the proud, arrogant and boastful ones are not permissible.
At all times, the covering of the Satar (part of the body exposing of which is not permissible in the Shariah) is of fundamental importance. Hence, the wearing of such clothes which do not conceal the private parts or such garments which are so tight-fitting (referred to as body hugging garments nowadays) that they clearly outline the private parts, will definitely be MAKROOH and not permissible.
Concerning the Turban, Hadhrat Sheikhul HadithMoulanaMohammedZakarriyaKhandalwi (R.A) has written the following in his commentary of "ShamaailTirmizi", "Khasaail-e-Nabawi":
"The tying of the turban is a "Sunnat-e-Mustamirrah" (perpetually
adhered to practice of Nabi Sallallahu Alaihi Wasallam).
Nabi (Sallallahu Alaihi Wasallam) has enjoined
the tying of the turban upon us. It has been reported: "Tie the turban.
It will increase you in forbearance".
It is reported in one hadith that Nabi (Sallallahu AlaihiWasallam) said: "Wear the turban as it is a sign of Islam and distinguishes between a Muslim and Kaafir"
'Marfoo'Ahaadith
Pertaining to the Turban2
Concerning the turban, many Ahaadith have been reported. Some
are Saheeh3,
while others are Da'eef4
and yet some are Maudhoo'5.
In his commentary of Shamaail-e-Tirmizi, Allamah AbdurRaoofMunawiMisrie(rahmatullaialaihi)
(passed away 1003 A.H.) writes: "A Turban is a Sunnah especially
for salah or when worn with the intention of beautification. Many Ahaadith
have been reported concerning the turban, however a lot of them are also
Da'eef".
Nevertheless, their reliability and strength inreaeses due to the fact that the same Hadith has been reported through various chains of narration (i.e. the weakness found in one chain is supplemented by another chain). To consider most of the Ahaadith dealing with the Turban as Maudhoo' (fabricated) would be an error".
1. Hazrat 'Amr bin Umayya ad-Damuri (Radiallahu Anhu) reports: "I saw Nabi (Salllallahu Alaihi Wasallam) making masah of his Khuffain (leather socks) and turban." 6
6. Hazrat Ibn Abbas (Radiallahu Anhu) reports that during the illness just prior to his passing away, Nabi (Sallallahu Alaihi Wasallam) addressed the Sahaba while wearing a black turban.7
It is preferable that the turban be tied in such a manner as to allow either one or both ends of it to hang down in the form of a tail or loose end. The loose end may be allowed to hang in the back or the front. However most narrations mention the tail as being at the back. Some 'Ulama have attested to the permissibility of tying the turban in such a manner that no loose end is left hanging at the back or front.
11. Hazrat Huraith (Radiallahu Anhu) narrates that he saw Nabi (Sallallahu Alaihi Wasallam) standing on the pulpit while he had on a black turban. Both the loose ends of the turban were hanging between his shoulder blades.
An Ansaari (native of Madina) youngster entered the Masjid, greeted Rasulullah (Sallallahu Alaihi Wasallam) with salaam and sat down. Nabi (Sallallahu Alaihi Wasallam) turned his attention towards him (and gave him a few valuable words of advice). Thereafter, Nabi (Sallallahu Alaihi Wasallam) informed Hazrat Abdur Rahman Ibn Auf (Radiallahu Anhu) that a squadron of Mujahideen would be departing in the morning and that he should prepare himself to join them. In the morning Hazrat Abdur Rahman Ibn Auf, wearing a black cotton turban, presented himself ready for the impending mission. Nabi (Sallallahu Alaihi Wasallam) motioned him closer to himself and removed his turban and tied a white turban on his head. This turban was tied in such a manner that a loose end of approximately four fingers' length was allowed to hang down from the back. So doing Nabi (Sallallahu Alaihi Wasallam) said: "Ibn Auf , tie your turban in a like fashion as it is more appropriate and apparent. (This could also mean that this is the method of the Arabs and the better way). Nabi (Sallallahu Alaihi Wasallam) then instructed Bilal(Radiallahu Anhu) to hand Hazrat Abdur Rahman Ibn Auf (Radiallahu Anhu) the flag (this indicated that he was being given the responsibility of leading the squadron). 10
14. Hazrat Ayesha (Radiallahu Anha) narrates that once a person riding a Turkish horse (a particular breed of horse) came to Nabi (Sallallahu Alaihi Wasallam). The rider had on a turban, the tail of which hung between his shoulders. She questioned Nabi (Sallallahu Alaihi Wasallam) concerning him. Nabi (Sallallahu Alaihi Wasallam) expressed surprise over the fact that she had seen the rider and informed her that it was Jibraeel (Alayhis Salaam).
Ubaidullah (one of the narrators of this hadith) says that
he saw Qaasim and Salim also doing likewise .
17. Hazrat Abu Musa Ash'ari (Radiullahu Anhu) narrates that Jibraeel (Alayhis Salaam) wearing a turban came to Nabi (Sallallahu Alaihi Wasallam). The tail of the turban hung from the back.14
18. Hazrat Saubaan (Radiallahu Anhu) reports that Nabi (Sallallahu Alaihi Wasallam) would tie his turban in such a fashion that one end hung from the back and one from the front. 15
19. Abu Umamah (Radiallahu Anhu) reports that whenever Nabi (Sallallahu Alaihi Wasallam) would dispatch somebody as a governer to any place, he would tie a turban on the head of the appointed person. The turban would be tied in such a fashion that the loose end hung on the right side close to the ear. 16
20. Abu Abdus Salaam reports that he questioned Ibn Umar (Radiallahu Anhu) as to the method in which Nabi (Sallallahu Alaihi Wasallam) tied his turban. He replied: "Rasulullah (Sallallahu Alaihi Wasallam) would tie the fold of the turban on his head. He would pass the loose end from the back to let it hang between the shoulders." 17
21. Hazrat Abdur Rahman Ibn Auf (Radiallahu Anhu) reports that Nabi (Sallallahu Alaihi Wasallam) lied a turban for him in such a manner that there was a tail at the front and back.
25. Once a person came to Ibn Umar (Radiallahu Anhu) and
addressing him by his nickname, Abu Abdur Rahmaan, inquired from
him as to whether the practice of tying a turban was Sunnah. Ibn
Umar (Radiallahu Anhu) replied in the affirmative and by way of clarification
said that once Nabi (Sallallahu Alaihi Wasallam) instructed them
to go and place their cloths on their heads and to wear their armour. They
complied with Nabi (Sallallahu Alaihi Wasallam's) request and presented
themselves before him. He took the cloth and tied a turban for them in
such a manner that the loose end hung from either side (back and front).
Mulla Ali Qari (Rahamatullahi Alaihi) writes in Jam'ul Wasaa'il (commentary of Shamaail Tirmizi: "Shaikh Jazari has written in "Tasheeh-e-Masabih" that "I earnestly searched the books of hadith, history, etc. trying to get an idea as to the length of Nabi (Sallallahu Alaihi Wasallam)'s turban. However, this search bore no fruits until I met a reliable and trustworthy person who informed me that Imaam Nawawi (R.A) had written that Nabi (Sallallahu Alaihi Wasallam) had two turbans, one being small while the other large. The length of the small one was seven arms length, while the large was twelve arms length". Mulla Ali Qari (R.A.) further writes: "It became clear from the Kitaab (Al-Madkhal) that Nabi (Sallallahu Alaihi Wasallam)'s turban was seven arms' length long. There is no mention concerning there being a big or small one". 20
Allamah Anwar Shah Kashmiri (R.A) has tendered the following advices with regard to the turban:- "While commenting on the verse "adopt clothes of beauty and dignity for each Salaat" he writes: "In the above verse, the word "Zeenat" (dignified beauty) demands an individual be in a superlative condition, when attending the Masjid. Thus the Ahaadith and Fiqh (Islamic Jurisprudence) have defined this. In the Ahadith, we find that the turban of Nabi (Sallallahu Alaihi Wasallam) for Salah was seven arms' length long. From the point of view of Fiqh, we find that it is Mustahab (preferable) that Salah be performed while wearing three items of clothing; one of them being the turban".
The Shar'ie ruling concerning the wearing of turban in Salah
We learn from the writings of Allamah Kashmiri (R.A) that
the tying of a turban for Salah is 'Mustahab'. However, failure
to observe this 'Mustahab' act does not make the Salah 'Makrooh'.
He writes: "In my opinion, failure in wearing the turban is not Makrooh.
Only the author of "Fatawa Deeniyya" has given a ruling of
Makrooh
in this regard. He is an Aalim who hails from Sindh. However,
I have no knowledge with regard to this scholar's status and reliability.
In my opinion, an appropriate and comprehensive ruling in this matter
would be that, in those areas where the wearing of the turban is considered
an act of dignity and honour, failure to do so in Salah would be Makrooh.
However, where not much regard is given to it and people are not in the
habit of tying turbans, the failure to do so would not be Makrooh".
The wearing of a Topee under the Turban
Hazrat Rukana (Radiallahu Anhu) once engaged in a bout of wrestling with Nabi (Sallallahu Alaihi Wasallam) and was defeated. The same Hazrat Rukana narrates that he heard Nabi-e-Kariem (Sallallahu Alaihi Wasallam) saying:-. "The difference between us and the Mushrikeen (Polytheists) is that we wear a topee under our turban while the Mushrikeen do not do likewise." 23
Hazrat Ibn Abbas (Radiallahu Anhu) reports that Nabi (Sallallahu Alaihi Wasallam) would sometimes wear the topee with a turban and sometimes without a turban. Sometimes, he would wear the turban without any headgear. He would wear a white "Yemeni" topee which was sewn. 24 During battles he would wear a topee that covered his ears. Ocassionally, he would remove the topee and place it on top of the Sutra (term used when referring to object placed in front of the Imam when performing Salah in the open) in front of him and perform Salah. It was the habit of Nabi (Sallallahu Alaihi Wasallam) to name his weapon, animal and possessions." 25
Allama Munaawi (R.A.) writes in reference to the section of the
narration wherein it is reported that Nabi (Sallallahu Alaihi Wasallam)
would sometimes wear the topee without the turban that it is apparent that
this refers to his occassional practice while indoors at home. He would
not venture outdoors without the turban. (Faizul Qadeer vol.5
pg. 247).
It can be ascertained from this commentary of Munaawi (R.A.)
that it was his opinion that Nabi (Sallallahu Alaihi Wasallam) would
always wear a turban in public.
Haafiz Iraaqi (R.A.) writes in his commentary of Tirmizi
that concerning the topic, the most reliable narration (by virtueof its
strength) is that which Abu Sheikh (R.A.) has mentioned.
The narration is as follows: Hazrat Ayesha (Radiallahu Anha)
reports that Nabi (Sallallahu Alaihi Wasallam) while on a journey,
would wear a topee that covered his ears and while at home, he wore a thin
topee (i.e. Syrian topee). It is also learnt from this narration that the
tying of the turban over the topee is Mustahab (Fayzul Qadeer
vol.5 pg. 246)
From the writings of Iraqi (R.A.) and Munaawi (R.A.),
it is gathered that they were of the opinion that the wearing of the turban
over the topee was preferable. A similar viewpoint is understood by the
commentary that Mulla Ali (R.A) and others have made of the Hadith
of
Hazrat Rukana (Radiallahu Anhu) (refer to 28). In fact, Mulla
Ali Qari (R.A.) and Allama Munaawi (R.A.) have quoted the opinion
of some Ulama from Ibn Al Jauzi (R.A.) that the wearing of
only the topee without the turban is in fact the manner of the Mushrikeen.
(Sharh Shamaail vol.1 pg. 165; vol.1 pg. 168) In Tuhfatul
Ahwazee, the quotation is ascribed to Jazri instead of Jauzi
(vol.3 pg. 49)
However, it can be said that the crux of Hazrat Rukhana's (Radiallahu
Anhu) Hadith is that the Muslims wore the turban with the topee while
the Mushriks wore the turban without the topee underneath.
This was the difference between the two. From this, the conclusion that
the wearing of the topee (without a turban) is the manner of the Mushrikeen
cannot be made. Especially, when Nabi (Sallallahu Alaihi Wasallam)'s
wearing only a topee has been mentioned in the Hadith of Ibn
Abbas (Radiallahu Anhu).
Considering the above, it would be appropriate to declare all the various
manners permissible i.e. the turban only, as well as the topee without
the turban. However, there can be no doubt concerning the fact that the
most superior practice is the wearing of both together because one can
clearly see that the wearing of the turban was the proven practice of both
Nabi (Sallallahu Alaihi Wasallam) and his Sahaba (Radiallahu
Anhum).
Munaawi (R.A.) in his commentary of "Shamaail"
quotes from "Sharah Zailaee" that to wear a topee which fits
the head tightly or a tall Topee (which has been filled with wool
etc. and sewn) or besides this to wear any other type of topee under a
turban or even without a turban is perfectly permissible, since all these
have been narrated from Rasulullah (Sallallahu Alaihi Wasallam).
On this basis, some people have supported the custom of those areas
where the turban was not used at all. Instead, the Ulama would wear
a scarf over their topees and be recognised in this way. However,
it is evident that wearing of the turban is the best method. (Vol.1 pg.
165)
The Practice of the Sahaba (Radiallahu Anhum) etc. with regard to the Turban
1. In Bukhari ShareefAbu Rafi Abdullah Ibn Abil Huqaiq, is mentioned in some detail. Mentioning this incident, Hazrat Abdullah Ibn Ateek says: "It was a full moon night when I fell down breaking my calf. I used my turban to form a bandage around it and proceeded ahead. (Bukhari Shareef vol. 2, pg. 577). From this, it is learnt that when Hazrat Abdullah Ibn Ateek (Radiallahu Anhu) left for this mission, he had on a turban. This incident took place during the time of Nabi (Sallallahu Alaihi Wasallam) who had personally dispatched him in a Jamaat (Group).
2. Hasan Basri reports that the Sahaba would perform Sajda in such a manner that their hands were within their clothing. Some would make Sajda on their Topee and turban.
4. Abu Umar reports that he saw Ibn Umar (Radiallahu Anhu) purchasing such a turban which had designs on it. Thereafter, he requested for a pair of scissors and cut it off.
5. The narrator says that I saw Hazrat Ali (Radiallahu Anhu) wearing a black turban the tail of which hung at the back (Ibn Abi Shaibah vol.8 pg. 234)
6. In another narration, it is mentioned that he was wearing a black turban, the ends of which hung at the front and back. (vol.8 pg. 235)
7. In one narration, it is mentioned that on the day of the matyrdom of Sayyidina Uthmaan (Radiallahu Anhu), Hazrat Ali (Radiallahu Anhu) had on a black turban. (vol.8 pg. 234)
8. Hazrat Anas (Radiallahu Anllu) had on a turban under which there was no topee. The tail of the turban hung at the back and was almost one arm's length. (vol.8 pg. 235)
9. Hazrat Ammar (Radiallahu Anhu) had on a black turban. (Ibid)
1O. Hazrat Abdur Rahman (Radiallahu Anhu) had on a black turban (vol.8 pg. 236; pg. 237)
11. Hazrat Abu Darda (Radiallahu Anhu) had on a black turban. (Ibid)
12. Nafi' says that Ibn Umar (Radiallahu Anhu) wore a turban the tail of which hung between the shoulders. Ubaidullah Ibn Umar says that our Elders (Nafi' etc.) have informed us that they saw the Sahaba wearing turbans the tails of which hung between the shoulders. (vol 8, pg. 240) Some mention in this regard has passed in Hadith 14.
13. I saw Ibn Umar (Radiallahu Anhu) wearing a turban the both ends of which hung at the front and back. I could not tell which end was longer. (Ibid)
14. Ibn Zubair was seen wearing a turban both ends of which hung at the front. (Ibid)
15. Sulaiman bin Abdullah says I saw those Sahaba who were from the Muhajireen-e-Awwaleen (those Sahaba who were among the first to migrate to Medina - an indication of their status and rank) wearing turbans of cotton material. The colours were black, white, green, red and yellow. Some would tie it in such a fashion that they would first place one end of the turban on their heads, then the topee and then continue tying the turban on the fold of the topee. They would not wrap it from under the chin. (vol.8 pg. 241)
16. Hadhrat Zaid bin Saabit (Radiallahu Anhu) was seen wearing a lungi, chaadar (body cloth) and turban. (Ibid)
17. When Usama (Radiallahu Anhu) tied a turban, he considered it undesirable to allow the tail to hang below the beard and neck. (Ibid)
18. Hazrat Waasila (Radiallahu Anhu) had on a black turban. (vol.8 pg. 237)
19. Hazrat Abu Nadra (Radiallahu Anhu) had on a black turban. The tail hung below the neck. (Vol.8 pg. 240)
20. Hazrat Husain Ibn Ali (Radiallahu Anhu) also had on a black
turban. (vol.8 pg. 237)
Mohammed bin Hanafiyya, Aswad and Hasan Basri (Rahamtullahi Alaihim) were seen wearing black turbans. It is also mentioned in Ibn Abi Shaiba that Sha'bi and Saeed Ibn Jubair wore turbans. (vol.8 pg. 236, vol. 8 pg 240)
It is further mentioned that Qazi Shuraih and Saalim (R.A.)
would cause the loose end of their turban to hang at the back (pg. 240)
Hazrath Shurayh would tie the turban with one fold.
A perusal of the vast number of narrations that have passed will definitely
have given some idea as to the colours of the turbans used.. The usage
of a black turban was proven from reliable and authenic traditions. Also
the colour white was known from the narration of Mustadrak Lil Haakim
and Tabraani. Mention of the "Qitri" turban ("Qirti"
refers to the place where the turban was made) with a shade of red is found
in a narration of Abu Dawood. Once again, a general view
of leniency from the various narrations with regard to the colour of the
turban is ascertained.
If we look at it from another point of view, we find that Nabi (Sallallahu
Alaihi Wasallam) enjoined the adoption of the color white.With regard
to clothing, he said:
"Adopt white clothing as it is more pure and clean. Also, bury those
who have passed away in white (shrouds)." (Ahmed, Ashabus Sunan,
Haakim - Haakim declared this narration as Sahih
- reliable). In the narration of Ibn Abbas (Radiallahu Anhu), the
following variation is mentioned;
"...For it (white clothing) is amongst the best of clothing" (Ahmed,
Ashabus Sunan, Nasai, Tirmizi who have declared it as 'Sahih',
Ibn Hibaan) Fathul Baari - vol. 10 pg. 283
- The book on clothing - chapter on white clothing
NB. The turban is also regarded as an itme of clothing and comes within
the purview of the bove Hadith.
Munaawi quotes from Sharah Zaila'i that the wearing
of a black turban is Masnoon because it is proven from Hadith.
Nevertheless, the most superior is the white Turban. This superiority of
the colour white will not be negated by the fact that Nabi (Sallallahu
Alaihi Wasallam) wore the colour black also or that the angels descended
on the day of the battle of Badr wearing the colour yellow. The
reason being that the opting for a colour aside from white would probably
have been motivated by certain circumstances and extenuating factors. This
has been the explanation given by certain honoured Ulama. It must
be understood that the mention of the virtue of white clothing in the Hadith
to such an extent that the virtue extends even to the life of the grave
will remain as a general ruling encompassing all items of clothing including
the turban. This prestige will not be surpassed by such incidents which
appear to the contrary.
(Sharah Shamaail Lil Munaawi vol. 1 pg. 165) Munaawi
has also personally mentioned this - refer to Faizul Qadeer
vol.1 pg. 655)
A gist of the above is as follows:- It is learnt that a white turban is the most preferable while black is also Masnoon. However, the adoption of any color will be regarded as fulfilling of the Sunnah as long as some mention is found of it in the Hadith.
The question may occur as to what the virtue of the turban is? In order to understand this, a correct perspective of the Shari'ah has to be gained. The mere fact that the wearing of the turban is proven to be Sunnah is in itself a sufficient and complete appraisal of it's virtue and should provide the necessary impetus towards its adoption. An explicit example of this is that of wearing white clothing. This has been enjoined by Nabi (Sallallahu Alaihi Wasallam). This alone is sufficient even though the special virtue of it may not be known.
Nevertheless, there exists a multitude of narrations expounding the virtue of the turban. Many of them are 'Da'eef' (weak) and some are 'Maudhoo' (fabricated). However, it is an accepted principle that a coupling of a multitude of 'Daeef' traditions concerning the virtue of a specified act lends credence towards it's practice and the acceptability of the said virtue.
Allamah Sakhaawi writes in Maqaaside Hasan'ah:
1. Ibn Abbas (Radiallahu Anhu) narrates that Nabi (Sallallahu
Alaihi Wasallam) said; "sitting in the "IHTI BAA"26
manner is their wall, the turban is the crown of the Arabs and the sitting
of a Mu'min in the masjid is like guarding the borders of the Islamic
State. (Dailami)
2. A similar Hadith is reported from Hazrat Ali (Radiallahu
Anhu) (Quda'ee).
3. Imam Zuhrie's personal statement in this regard is also reported
(Baihaqi).
The following addition is also reported in the above mentioned Hadith
of Ibn Abbas (Radiallahu Anhu) that; "when the Arabs will forsake
wearing the turban, they will loose their respect and dignity".
One narration is as follows:- "The turban is the honour of a Mu'min
and represents the dignity of the Arabs. When the Arabs will stop wearing
the turban, their respect will be lost"
(Dailami)
4. Adopt the turban as it will increase your forebearance.
5. Hold fast to the turban as it is the sign of the angels. Also let
the loose end hang from the back (Baihaqi has reported this
from Ibn Abbas (Radiallahu Anhu) marffoo'an (a narration in which
the words of Nabi Sallallahu Alaihi Wasallam are reported).
6. A narration of a similar purport is reported by Tabraani
and Dailami from Ibn Umar (Radiallahu Anhu) marfoo'an.
All the above mentioned narrations are weak. (Maqaaside Hasanah
pg. 465/6)
7. Adopt the turban as it will increase your forebearance. 27
8. Adopt the turban as your forebearance will increase. The turban
is also the crown of the Arabs.
(Ibn Adi and Baihaqi have reported this from Usaamah
Umair - this is also Da'eef (weak) (Faizul Qadeer,
vol.1 pg. 555)
Allama Sakhawi has also indicated that among the traditions which
are not absolutely authentic are the following:-
1. The reward of the Salah performed while wearing the turban is multiplied
25 times while that Jumu'ah performed with the turban is multiplied
3. The Jumu'ah performed while wearing a turban is 70 times superior
to a Jumu'ah without a turban.
(Dailami)28
4/5. Some of Allah Ta'ala's angels stand at the door of the Masjid and seek repentance on behalf of those wearing white turbans.
All these narrations are weak. Some are weaker than others. (Maqaaside Hasana - Sakhawi - pg. 466)
It is perhaps due to these very narrations that the Fuqaha (Islamic Jurists) have accepted the fact that the remuneration of the salaah performed while wearing a turban is greater than one performed without it. (Kabiri pg. 214, Fatawa Rashidia pg. 326; Fataawa b vol. 4 pg. 359). The reason is that the common factor in the purport of all these narrations is an increase in reward. Hence, despite their weakness, their number lends credence to the opinion that such increase in reward is in fact promised. 30
It is reported from Sa'eed Ibn Jubair (Radiallahu Anhu) that when Jibraeel (Alayhis Salaam) came down to punish Firoun (Pharaoh), he had on a black turban.
1. Hazrat Ibn Umar (Radiallahu Anhu) narrates that Nabi (Sallallahu Alaihi Wasallam) used to wear a white topee.
8. The narration of Ibn Abbas (Radiallahu Anhu) has already been
mentioned (refer to no. 29), the subject matter of which was that Nabi
(Sallallahu Alaihi Wasallam) would wear a topee under his turban
and would sometimes wear only a topee (Ibn Asaakir etc. narrated
this Hadith. The Sanad is weak).
9. Hazrat Ayesha (Radiallahu Anha) narrates that Nabi (Sallallahu
Alaihi Wasallam) would wear a topee which covered his ears while on
a journey and while at home he would wear a thin (i.e. Syrian style) topee.
Abu
Shaikh has narrated this Hadith. Iraaqi (R.A.) has written
that of the Ahaadith dealing with the topee, this hadith is the
most authentic and reliable. (Faizul Qadeer vol. 5 pg.
246). This Hadith has already passed under hadith no. 29.
1O.Abu Kabsha Anmaan narrates that the Topee of the Sahaaba
(Radiallahu Anhum) were spread out and flat.
Mention of the Topee of the Sahaaba-e-Kiraam and Taabi'een
11. Zaid Ibn Jubair says that he saw Abdullah Ibn Zubair (Radiallahu
Anhu) wearing a topee. (In the narration, the Arabic word "Burtula"
appears which refers to a specific type of topee).
Hishaam Bin Urwa also says that he saw Ibn Zubair (Radiallahu
Anhu) wearing a topee of thin material.
12. Eesa Ibn Tahmaan says that he saw Anas lbn Malik (Radiallahu Anhu) wearing a topee. In the narration, the word "Burnus" comes which means a long hat. (In Bukhari too, the wearing of a topee by Anas (Radiallahu Anhu) is mentioned. vol. 2 pg. 863).
13. The father of Ash'as reports that he saw Abu Musa Ash'ari (Radiallahu Anhu) coming out of the toilet. Abu Musa had on a Topee.
14. Ismaaeel says that he saw Shuraih wearing a Topee.
15. Abu Shihaab says. that he saw Sa'eed Ibn Jubair (Radiallahu Anhu) wearing a Topee. (both Shihaab and Ibn Jubair are Tabi'ees). Ali Ibn Husain (i.e. Hazrat Zainul Aabideen), Ibrahim Nakh'ee and Dhahaak were all seen wearing Topees.
(All these narrations are reported together with their Sanad in Musannaf Ibn Abi Shaiba vol.8 pg. 212/213/242)
Hazrat Ali (Radiallahu Anhu) was seen wearing a white Egyptian Topee.
Nabi (Sallallahu Alaihi Wasallam) preferred the Kurta
over all other types of clothing.
1. Hazrat Umme Salma (Radiallahu Anha) narrates that Nabi (Sallallahu
Alaihi Wasallam) preferred the Kurta over all other types of
clothing.
The Ulama-e-Kiraam have attributed the preferability of the Kurta
to the following characteristics:
1. It conceals the body better than other forms of clothing such as
the "Chadar" (a loose sheet that used to be worn) and Lungi
etc.
2. It does not cost very much and is so light that it represents no
burden to the wearer.
3. Humility is indigent in its nature.
Information Concerning the Kurta and the Length of its Sleeves:
3. Hazrat Ibn Abbas (Radiallahu Anhu) reports that lengthwise, the Kurta of Nabi (Sallallahu Alaihi Wasallam) would be above his ankles while the sleeves would reach upto his fingers. 34Allama Munawi writes in his commentary of this Hadith that it is learnt from the coupling of another narration with this one that "Above the Ankles" means the middle of the calf (halfway between the ankles and knees), just as it has been reported in one narration.
4. Hazrat Anas (Radiallahu Anhu) says that the sleeves of the Kurta of Nabi (Sallallahu Alaihi Wasallam) would be upto the wrists.
7. Hazrat Ibn Umar (Radiallahu Anhu) narrates that 'Isbaal' (allowing clothing to be excessively long which is 'Makrooh' ((reprehensible)) occurs with the Lungi, Kurta or turban. On the day of Judgement, Allah Ta'ala will not look towards the individual who wears excessively long clothes (that they flow beneath the ankles) due to pride.
9. Nabi (Sallallahu Alaihi Wasallam) once advised Hazrat Umar (Radiallahu Anhu) to wear a new Kurta. Hazrat Umar (Radiallahu Anhu) wore a "Sumbulani" Kurta, the sleeve of which did not go beyond the wrists.
THE STYLE OF KURTA WORN BY THE SAHAABA AND TAAB'IEEN
1. Hazrat Umar (Radiallahu Anhu) put on a new Kurta the sleeves of which went beyond the fingers. He commanded his son Abdullah to cut off the section beyond the fingers.
7. Abdullah Ibn Abi Huzail says that he saw Hazrat Ali (Radiallahu Anhu) wearing a "Razi" (reference to its origin) Kurta. The length of it was upto the middle of his calves. (Ibn Abi Shaiba vol. 8 pg. 211)
8. Taa'ous, a Taabi'ee would wear his Kurta over his Lungi. He would then wear his "Chadar" (body cloth) over his Kurta.
The Hadith of Bukhari etc. prohibiting the Muhrim (person in Ihraaam) from wearing a Kurta, Topee etc. has already passed. It is thus learnt that people in the time of Nabi (Sallallahu Alaihi Wasallam) were in the habit of wearing Kurtas, Topee, Turbans etc. Some detail concerning the Kurta can be gauged from the above narrations.
May Allah Ta'ala grant the entire Ummah the Taufeeq of following Nabi (Sallallahu Alaihi Wasallam) and the Salaf-e-Saaliheen (pious predecessors). May He save them from the imitation of the ways of non-muslims. Aameen.
1. However, one should realise that such classification only took place long after the time of the Sahaba (Radiallahu Anhum). To this illustrious group, the mere fact that Nabi (Sallallahu Alaihi Wasallam) did it was sufficient impetus for them to go to any lenghts to practise it. Likewise is the attitude of the true believer. Back
2. Marfoo' Hadith - this is a term used in the science of the classification of the Ahadith. It will be used for a Hadith in which it has been clearly established that its chain of narrators goes right up to Nabi (Sallallahu Alaihi Wasallam). Back
3. Saheeh - a term used to denote strength and reliability of the Ahadith. Back
4. Dha'eef - a term which implies weakness of a Hadith. Back
5. Maudhoo' - a fabricated narration. Back
6. It is the opinion of most of the Fuqaha' (Jurists) that Masah of only the Turban is not permissible and not sufficient for absolving one of the compulsory Masah of the head in Wudhu. However, should one cover a quarter of the head in Masah and then pass the hand over the Turban, then one would be absolved. From the next Hadith, it becomes established that this is what Nabi (Sallallahu Alaihi Wasallam) actually did. Back
7. In the actual narration, the word "isaabatun dasma" is used. However, since Imam Tirmizi mentioned this tradition in his chapter on "Amaamah", this would tend to affirm the fact that he has regarded the words "Isaabah" to mean a turban. The reason for this discussion is the fatc that the Arabic word "Isaabah" has a wider meaning than "Amaamah". It means anyhting that is tied and since the turban is also tied, there should be no objection regarding the assumption that the word was actually used to denote a turban. Another translation which could be made is "Oily Bandage", i.e. due to severe headache, Nabi (Sallallahu Alaihi Wasallam) could well have opted for a bandage that appeared oily due to the oil which Nabi (Sallallahu Alaihi Wasallam) applied to his Mubarak head. Back
8. Tirmizi has classified this Hadith as "Hasan" (Sound). Haakim has stated that it complies to the conditions of Imam Muslim, hence it is of the "Sahih" category. Allamah Zahbi (R.A.) has also agreed with this view. Back
9. Very often the Sahaba (Radiallahu Anhum) would narrate an incident mentioning minute, supposedly unimportant details. The reason for such mention is to convince the questioner of the clarity with which they remember those moments with Nabi (Sallallahu Alaihi Wasallam) and thus put the questioner at ease with regards to the authenticity of their report. This is indicative of the fondness with which they rememberedd the days with Nabi (Sallallahu Alaihi Wasallam). Back
10. Haakim writes that despite the fact that Bukhari and Muslim did not mention the narration, it was albeit Sahih (without any blemish and completely reliable). Zahabi (R.A.) also attested to the narrative being Sahih. (Ibid). Haythami has stated that Tabraani has narrated it in "Awsat". Its Chain is Hasan (sound). Back
11. Mustadrak Haakim Vol. 4 Pg. 193 (Haakim has declared this Hadith to be Sahih. Zahabi (R.A.) also agreed with this verdict. Back
12. Tirmizi (R.A.) has classified this Hadith as "Gharib" (a term indicating that a Hadith has been reported by only one chain of narrators). The author of the commentary of Tirmizi states, "This Hadith is nevertheless Hasan (reliable)." (Tuhfa Vol.3 Pg.50). This Hadith is also reported in Mishkat from Tirmizi and is classified as "Hasan Gharib" (Pg. 374). This would tend to indicate that the author of Mishkat had come across such a copy of Tirmizi which had the classification "Hasan" next to "Gharib". The Beirut copy of Tirmizi also has this classification of "Hasan". Back
13. Tabrani has reported this narration. However, his teacher from whom he has recorded this narration is Dha'eef (weak). (Majam'uz Zawaid Vol.5 Pg.123) Back
14. Tabrani narrates this Hadith. However, in its chain of narrators is Abdullah ibn Tammam who is Dha'eef (weak). (Ibid) Back
15. Tabrani has reported this Hadith in "Majma'ul Awsat". However, one of its narrators, Hajjaj, is unreliable. (Ibid) Back
16. Tabrani has narrated this tradition. One of its narrators viz. Jamee' is unreliable. (Ibid) Back
17. Tabrani has reported this tradition. All its narrators are of a superlative category besides one. However, even he is "Thiqah" (trustworthy). (Faizul Qadir Vol.5 Pg. 213, Majma'uz Zawaid Vol.5 Pg. 123) Back
18. The term "this much" was probably defined by some sign she made with her fingers. However, there is no mention of it in the narration. Nevertheless, the next narration clarifies this matter. Back
19. The apparent contradiction that seems to occur from the above mentioned two narrations as to whether the tail in the front or at the back, could easily be resolved by regarding each narration as referring to a separate incident. An alert reader may also observe a similar ontradiction concerning the color of the turban, when a comparison is made with Hadith no. 12. However, this contradiction would also be resolved with a similar answer. Back
20. Mulla Ali Qari (R.A.) has also written the above discussion in "Mirqat". The above question of Jazari (R.A.) has also been mentioned by Allamah Abdur Rauf Manawi (R.A.) in his commentary of "Shamaail Tirmizi". Back
21. Mufti Azeezur Rehman Sahib Deobandi writes that it is not "Makrooh" to wear a scarf on the Topee. In fact, this too will be included in the definition of the turban and the person wearing it will obtain the reward of wearing a turban. There is no strict Shar'ee specification in this matter. (Fataawa Darul Uloom Deoband Vol. 1 Pg. 159) Back
22. Concerning
what Allamah Kashmiri (R.A.) has written with regards to the turban
being three arms' length long, we must clarify that we have not come across
it in any other book.
The qoutation from Sheikh Jazri (R.A.) was
mentioned by Mullah Ali Qari (R.A.) and Abdur Rauf Manawi (R.A.)
also. However, there too, mention is made only of seven and twelve arms'
length; there is no mention of three arms long. Likewise, the clarification
of the turban worn for the five Salahs and Eid is also not to be
found elsewhere. Back
23. Imam Tirmizi has classified this Hadith as "Gharieb" (a narration coming via only onr chain) and has claimed that the "Sanad" (chain of narrators) is not reliable. He has further stated that the identity of Abul Hasan 'Asqalani and Ibn Rukanah is not known to him. (Tirmizi Vol. 1, Pg. 308) Back
24. Perhaps some wool or other items were placed in it and sewn. Back
25. This has been reported by Ruyaani in his "Musnad" and Ibn 'Asaqir in his book "Taareekh". However, this is a Da'eef (weak) tradition. (Al-Jami'us Saghir, Faizul Qadeer Lil Munawi Vol.5 Pg. 247) Back
26. This was the habit of the Arabs that when sitting for a long time, they would wrap a cloth around their raised kness and tie it around their backs. Back
27. Haakim has reported this from Ibn Abbas (Radiallahu Anhu) and has declared the chain of narrators to be reliable. However, Imam Zahabi has pointed out that one of its narrators, Ubaidullah, has been declared as unreliable by Imam Ahmad. (Mustadrak Vol.4 Pg.193). Tabrani has also reported this tradition from Ibn Abbas (Radiallahu Anhu). However, in his chain, one narrator, Imran Ibn Tammam is Da'eef (weak). The rest, however, are reliable. (Majma'uz Zawaid Vol.5 Pg. 122, Faizul Qadeer Vol.1 Pg. 555). Both these narrations are weak, not fabricated. (Faizul Qadeer Pg. 575) Back
28 / 29. Ibn Hajar has declared both these Ahadith as "Maudoo'" (fabricated). (Al-Fawaaidul Majmoo'ah Pg. 488). Hence, they would be regarded as non-existent. Back to 28,Back to 29
30. Concerning the virtues of various acts, the Muhadditheen generally adopt a lenient attitude towards the accepting of weak Ahadith. However, this leniency does not exist, should the subject matter deal with "Aqaid" (Islamic Beliefs) or on the permissibilty and/or non-permissibilty of certain acts. (Tadreebur Rawi Vol.1 Pg. 298). This is applied especially when the specific subject matter is reported by a number of Sahaba (Radiallahu Anhu). Back
31. Allamah Suyooti (R.A.) has written in Jami'us Sagheer that the Sanad of this Hadith is "Hasan" (reliable). The commentator of Jami'us Sagheer, Azeezi has affirmed Suyooti's viewpoint. (As-Sirajul Muneer Vol. 4 Pg. 112) Back
32. There is contention concerning one of the narrators, Abdullah Ibn Khiraash, of this Hadith. Ibn Hibban has written that he is generally reliable but does tend to occasionally err. The consensus of the Muhaditheen is that he is weak. The rest of the narrators are reliable. (Majma'uz Zawaid , Haythami Vol. 2 Pg. 124) Back
33. Tabrani has reported this in Mu'jamul Awsat from his teacher, Muhammad Ibn Haneefa Wasiti. However, he is regarded to be weak. ( Majma'uz Zawaaid, Haythami Vol.2 Pg.124) Back
34. Tirmizi Vol.1 Pg. 306, Shamail Tirmizi Pg.5 - Tirmizi hsa declared this Hadith as HasanGharieb (reliable - however narrated by only one chain of narrators). Haakim has declared this Hadith to be of such a calibre that it conforms to the condition of acceptability laid down by ImamMuslim. Allamah Zahabi had also decalred it reliable. (Mustadrak Vol.4 Pg.192.) This narration is also in Abu Dawood and Nasai. It is reported in Ibn Majah that no clothing was more beloved to Rasulullah (Sallallahu Alaihi Wasallam) than the Kurta. (IbnMajah Pg. 55) Back
35. The Hadith wherein it is stated that Rasulullah (Sallallahu Alaihi Wasallam) had only on Kurta is weak. (Majma'uz Awaaid Vol. 5 Pg. 124) Back
36. Tabrani haas narrated this Hadith. However, one of its narrators, Usmaan Ibn 'Ata is weak. Muhaddith Duhaim has declared him to be unreliable. (Majma'uz Zawaaid Vol. 5 Pg. 124). In such instances where there exists difference of opinion with regard to the reliabilty of a narrator - the Hadith is declared Hasan (reliable). Back
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